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thing. Love is not any thing without wis:lom, but asmuch as all goods proceed from the Lord, therein wisdom it is formed to something: this some-fore the Lord is our neighbor in a supreme sense thing, to which it is formed, is use; wherefore, and in a supereminent degree, and the origin is when love by wisdom is in use, then it really is, from Him. Hence it follows, that so far as any because it actually exists. They are just like one is receptive of the Lord, in that degree he is end, cause, and effect; the end is not any thing our neighbor; and forasmuch as no one receives unless by the cause it be in the effect: if one be the Lord, that is, good from Him, in the same loosed from those three, the whole is loosed, and manner as another, therefore no one is our neighbecomes as nothing. It is similar with charity, bor in the same manner as another. For all who faith, and works. Charity without faith is not any are in the heavens, and all the good who are on thing, neither is faith without charity, nor charity the earths, differ in good : no two ever receive a and faith without works; but in works they are good that is altogether one and the same; it must something, and such a something as the use of the be various, that each may subsist by itself. But works is. It is similar with affection, thought, all these varieties, consequently all the distincand operation, and it is similar with will, under- tions of neighbor, which depend on the reception standing, and action; for the will without the un- of the Lord, that is, on the reception of good from derstanding is like the eye without sight; and Him, can never be known by any man, nor indeed both without action are like a mind without a by any angel, except in a general manner, or with body: that it is so, may be clearly seen in this respect to their kinds and species ; neither does temple, because the light in which we are here is the Lord require any more of the man of the church a light enlightening the interiors of the mind. than to live according to what he knows. Geometry also teaches that there is nothing com- 306. Forasmuch as good is different with every plete and perfect, unless it be a trine; for a line one, it follows, that the quality of his good deteris not any thing, unless it become an area, nor is mines in what degree and in what proportion any an area any thing, unless it become a body; one is our neighbor. That this is the case is plain wherefore, one must be drawn into another, that from the Lord's parable concerning him that fell they may exist, and they coexist in the third. As among robbers, whom, when half dead, the priest it is in this, it is also in all created things, each passed by, and also the Levite ; but the Samariof which is terminated in a third. Thence now tan, after he had bound up his wounds, and poured it is, that in the Word the number three signifies in oil and wine, took him up on his own beast, and what is complete and perfect. Since it is so, I led him to an inn, and ordered that care should could not but wonder that some profess faith alone, be taken of him: he, forasmuch as he exercised some charity alone, and some works alone, when the good of charity, is called neighbor, Luke x. yet one without another, or any two together, with 29–37; whence it may be known that they are out the third, is not any thing." But then I asked, our neighbor who are in good : oil and wine, “Cannot a man have charity and faith, and still which the Samaritan poured into the wounds, also not works? Cannot a man be in affection and signify good and its truth. thought concerning something, and yet not in the 307. It is plain, from what has now been said, operation of it?” And the angel answered me, that, in a universal sense, good is the neighbor, “He can only ideally, but not really ; he will still forasmuch as a man is neighbor according to the be in the endeavor or will to operate, and will or quality of the good that is with him from tho endeavot is in itself an act, because it is a contin- Lord; and forasmuch as good is the neighbor, ual striving to act, which becomes, by determina- so is love, for all good is of love; consequently. tion, an act in externals: wherefore, endeavor and every man is our neighbor according to the quality will, as an internal act, is accepted by every wise of the love which he receives from the Lord. man, because it is accepted by God, altogether as H. D. 81–88. an external act, provided it do not fail when op- 308. The reason why good is the neighbor, is portunity is given.” — T. C. R. 386, 387.

because good is of the will, and the will is the

esse of the life of man; the truth of the underSect. 7. – CHARITY AND Good Works.

standing is also the neighbor; but so far as it proWho is the Neighbor.

ceeds from the good of the will, for the good of 303. It shall first be shown what the neighbor is, the will forms itself in the understanding, an:1 as it is the neighbor who is to be loved, and there exhibits itself to be seen in the light of rertowards whom charity is to be exercised. For son. That good is the neighbor, is evident fronı unless it be known what our neighbor is, charity all experience. Who loves a person, except from may be exercised in a similar manner, without the quality of his will and understanding, that is, distinction, towards the evil as well as towards from what is good and just in him? As, for exthe good, whence charity ceases to be charity ; for ample, who loves a king, a prince, a duke, a gorthe evil, from the benefáctions conferred on them, ernor, a consul, any magistrate, or any judge, but do evil to their neighbor, but the good do good. from the judgment from which they act and speak:

304. It is a common opinion at this day, that Who loves a primate, a minister or canon of the every nian is equally a neighbor, and that benefits church, but for learning, integrity of life, and zexi are to be conferred on every one who needs assist- for the salvation of souls? Who loves the general anca: but it is the business of Christian prudence of an army, or any officer under him, but for courto exanine well the quality of a man's life, and age, and, at the same time, prudence? Who loves to exercise charity to him accordingly. The man a merchant, but for honesty? or a workman and it of the internal church exercises his charity with servant, but for fidelity? Yea, who loves a treo, discrimination, consequently with intelligence; but but for its fruit? or ground, but for its fertility? the man of the external church, forasmuch as he or a ston :, but for its preciousness ? &c. And. is not able thus to discern things, docs it indis- what is remarkable, not only the honest man love : criinimately.

what is good and just in another, but also the dis305. The distinctions of neighbor, which the honest man, because with him he is not in any man of the church ought well to know, depend fear of the loss of fame, honor, or wealth. But opon the good which is with every one ; 4nd for-l the love of good with a dishonest man, is not love

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of the neighbor; for a dishonest man does not in- for there are as many differences of neighbor as wardly love another, only so far as he serves him. there are differences of good; and the differences But to love the good in another, from good in one's of good are infinite. It is commonly believed, self, is genuine love towards the neighbor, for then that a brother, kinsman, or relation, is more the the goods mutually kiss each other, and join them- neighbor than a stranger, and that our fellowselves together. – T. C. R. 418.

countryman is more the neighbor than a foreigner; What are the Degrees of Neighbor.

and yet, every one is the neighbor according to

his good, be he Greek, or be he Gentile ; for every 309. But the neighbor is not only man singly, one is the neighbor according to spiritual affinity but also man collectively, as a less or greater soci- and relationship. This may be seen from the fact ety, our country, the church, the Lord's kingdom, that every man after death comes among his own, and, above all, the Lord Himself; these are the whom he is similar to in good, or, what is the same neighbor to whom good is to be done from love. thing, in affection; and that natural affinities perThese are also the ascending degrees of neighbor, ish after death, and are succeeded by spiritual for a society consisting of many is neighbor in a affinities, because, in the newly-entered heavenly higher degree than a single man is; in a still su- society, one man knows another, and the two are perior degree is our country; in a still superior consociated, by being in similar good. Of ten who degree is the church; and in a still superior de- are brothers in the world, five may be in hell, and gree is the Lord's kingdom; but in the supreme five in heaven, and each of these five in different degree is the Lord: these ascending degrees are societies, and then the one, on meeting the others, as the steps of a ladder, at the top of which is the does not know them. They are all, therefore, in Lord.

the society of their own affection. Hence it is 310. A society is our neighbor more than a sin- plain, that every man is the neighbor according to gle man, because it consists of many. Charity is the quality of his good. This is especially the to be exercised towards it in a like manner as case with spiritual goods, and charity has primary towards a man singly, that is, according to the respect to them. — C. 26. quality of the good that is with it; consequently,

What Charity properly is. in a manner totally different towards a society of well-disposed persons, than towards a society of 316. It is believed by many, that love towards ill-disposed persons: the society is loved when its the neighbor consists in giving to the poor, in asgood is provided for from the love of good. sisting the indigent, and in doing good to every

311. Our country is our neighbor more than a one; but charity consists in acting prudently, and society, because it is like a parent; for a man is to the end that good may result. He who assists born therein, and is thereby nourished and pro- a poor or indigent villain, does evil to his neighbor tected from injuries. Good is to be done to our through him, for, through the assistance which he country from a principle of love according to its renders, he confirms him in evil, and supplies him necessities, which principally regard its suste- with the means of doing evil to others : it is othnance, and the civil and spiritual life of those there- erwise with him who gives support to the good. in. He who loves his country, and does good to 317. But charity extends itself much more it from good will, in the other life loves the Lord's widely than to the poor and indigent; for charity kingdom, for there the Lord's kingdom is his coun- consists in doing what is right in every work, and try, and he who loves the Lord's kingdom loves our duty in every office. If a judge does justice the Lord, because the Lord is all in all in his for the sake of justice, he exercises charity; if he kingdom.

punishes the guilty and absolves the innocent, he 312. The church is our neighbor more than our exercises charity, for thus he consults the welfare country, for he who provides for the church, pro- of his fellow-citizens and of his country. The vides for the souls and eternal life of the men who priest who teaches truth, and leads to good, for dwell in his country; wherefore, he who provides the sake of truth and good, exercises charity. But for the church from love, loves his neighbor in a he who does such things for the sake of self and superior degree, for he wishes and wills heaven the world, does not exercise charity, because he and happiness of life to eternity to others. does not love his neighbor, but himself.

313. The Lord's kingdom is our neighbor in a 318. The case is the same in all other instances, -still superior degree, for the Lord's kingdom con- whether a man be in any office or not; as with sists of all who are in good, as well those on the children towards their parents, and with parents earths as those in the heavens ; thus the Lord's towards their children; with servants towards their kingdom is good with all its quality in the com- masters, and with masters towards their servants ; plex: when this is loved, the individuals are loved with subjects towards their king, and with a king who are in good.

towards his subjects: whoever of these does his 314. These are the degrees of neighbor, and duty from a principle of duty, and what is just love ascends, with those who are principled in love from a principle of justice, exercises charity. towards their neighbor, according to these degrees. 319. The reason why such things belong to the But these degrees are degrees in successive order, love towards the neighbor, or charity, is because, in which what is prior or superior is to be preferred as was said above, every man is our neighbor, but to what is posterior or inferior; and forasmuch as in a different manner. A less and greater society the Lord is in the supreme degree, and He is to is more our neighbor ; our country is still more our be regarded in each degree as the end to which neighbor; the Lord's kingdom still more; and the it tends, consequently, He is to be loved above Lord above all; and, in a universal sense, good, all persons and things. Hence, now, it may ap- which proceeds from the Lord, is our neighbor; pear in what manner love to the Lord conjoins consequently, sincerity and justice are so too. itself with love towards the neighbor. H. D. Wherefore, he who does any good for the sake of 91-96.

good, and he who acts sincerely and justly for the 315. In regard to mere person, one man is not sake of sincerity and justice, loves his neighbor more a neighbor than another; but only in regard, and exercises charity; for he does so from the love to the good which gives him his peculiar nature : 1 of what is good, sincere, and just, and conse, quently from the love of those in whom good, sin- evil is removed from this will by repentance, for cerity, and justice are.

the evil into which man is born resides in it; and, 320. Charity, therefore, is an internal affection, therefore, unless a man repents, evil remains in from which man wills to do good, and this with his interior will, and good proceeds from his exteout remuneration : the delight of his life consists rior will, and thus his state is perverted. The inin doing it. With them who do good from inter- ward work qualifies the outward, and not the outnal affection, there is charity in every thing which ward the inward. The Lord says, “ Cleanse first they think and speak, and which they will and do. the inside of the cup and of the platter.” Man It may be said that a man or angel, as to his inte has a twofold will; an interior one, and an exteriors, is charity, when good is his neighbor. So rior. The interior will is purified by repentance, widely does charity extend itself.

and the exterior then does good from the interior. 321. They who have the love of self and of the But exterior good does not remove the evil of conwold for an end, cannot in any wise be in charity ; cupiscence, or the root of evil. C. 13. they do not even know what charity is, and cannot 325. Good is civil, moral, and spiritual. The at all comprehend that, to will and do good to the good done before a man shuns evils as sins, is civil neighbor, without reward, as an end, is heaven in and moral good; but as soon as he shuns evils as man, and that there is in that affection a happi- sins, the good becomes spiritual, as well as civil ness as great as that of the angels of heaven, and moral, and not sooner. Before this, concupiswhich is ineffable; for they believe, if they are cence lurks within him, and the delight of concudeprived of the joy proceeding from the glory of piscence without; and, therefore, in thinking from honors and riches, that nothing of joy can be ex- concupiscence, and its delight, he either confirms perienced any longer; when yet it is then that evil, and believes it allowable, or else he takes no heavenly joy first begins, which infinitely tran- thought of any evil in himself, and thus believes scends the other. – H. D. 100-105.

he is whole. It is true, that a man should confess 322. The first part of charity consists in looking himself a sinner, and unsound from the head to to the Lord, and shunning evils because they are the sole of the foot; and he may say that this is sins. Who does not see that an impenitent man is the case, and say it with outward earnestness, yet a wicked man ? and who does not see that a wicked still he cannot inwardly believe it, unless he man has no charity ? and who does not see that knows it by examination. Then he can truly say, the man who has no charity cannot do charity ? for then, for the first time, he perceives, that there Charity comes from charity in man. — C. 7, 8. is no soundness in him. Thus, therefore, and in

323. The second part of charity consists in do- no other manner, is the ulcer opened and healed : ing goods because they are uses. Yet still they in all other ways, the cure is merely palliative. are goods only in as far as the doer of them shuns Did not the Lord preach repentance, as well as the evils as sins. If they are done before evils are disciples, and John the Baptist? Isaiah declares shunned as sins, they are external, nay, meritori- that evils must be desisted from in the first place, ous, for they flow forth from an impure fountain; and that a man will then learn to do good. Until and the things which flow forth from such a foun- this is the case, he knows nothing either of the tain are inwardly evils, for the man is contained, nature or quality of good. Evil is ignorant of and will rush forth in them. It is a known truth, good, but good has the power of discerning evil. that doing Christian good is a part of charity, and - C. 14. it is believed by many, that good destroys evil

, 326. All are initiated into the church by knowand thus, that the evils in man either do not exist ing evil and ceasing to do it, as being against the or are not regarded ; and yet good does not de- Lord; and herein lay the great holiness of this stroy evil, unless a man takes thought of evils in prime essential, for no one can do Christian goods, himself, and actually repents of them. There are before he knows, and ceases to do, evil. — C. 15. many who have thus believed, and have thought 327. Simpletons say that every man is equally that evil had no existence in them, who on exam- the neighbor, and that, therefore, it is of no great ination have confessed themselves full of evils, importance to examine into the qualities of men. and that unless they were detained in their ex- But God regards this as bestowing aid upon evil ternals, they could not be saved. — C. 10, 12. as a neighbor; and there is no love of the neigh

324. That doing good and shunning evil are bor in acting thus. He who loves the neighbor two distinct things, is plain; for there are men from genuine charity, inquires what the man is, who do every good of charity from piety and and at the same time with the more discreetness, thought of eternal life, and who, nevertheless, do what kind of good will be beneficial to him. not know that hating, and revenging, whoring, Such simpletons as do not, are withdrawn and robbing, and injuring, vilification and consequent separated in the other life, for if they come among false witness, and many more things, are evils. diabolical spirits, they are allured to serve them, There are judges who lead pious lives, and still and to wrong the good. — C. 21. think it no sin to adjudicate from friendship, from relationship, and respect to honor and lucre: nay, The Form of an Angel appears in Heaven as

Charity. if they know that these things are sins, they confirm in themselves that they are not. The same 328. The form of an Angel appears in heaven applies to others. In a word, shunning evils as as charity; and the kind of charity is apparent in sins, and doing Christian goods, are two distinct the face, and audible in the tone ; for after death things. He who shuns evils as sins does Chris- a man becomes his own love, that is, the affection tian goods. They who do good in the first place, of his own love. A Spirit and an Angel is nothnot shunning evils as sins, are not doers of Chris- ing else. Nay, the very Spirit or Angel in his tian good; for evil is against charity, and must whole body is a form of charity. Certain persons therefore be abolished, before the good they do saw an Angel, and (what was wonderful) they acagrees with, or proceeds from, charity. No inan knowledged a form of charity in every member can do good at the time that he wills to do evil, of his body. In the world, a man is not a charity or will both good and evil. Every good, which is in form, as regards his face, body, and voice, but such essentially, proceeds from the interior will; he may be so in mind; and after death the mind is a spirit in a human form. But still, a sincere immediately, from whom alone genuine charity man, who has no thought contrary to charity, may proceeds and flows in. But the parties, where a be known as such by the face and voice ; and yet friendship emulating charity does not join minds with difficulty, for there are some hypocrites who together, are no other than counterfeits of friendcan feign to the life, and even put on, the sincerity ship, and false attestations of mutual love, allurof charity. But if an Angel beholds his face, and ing insinuations into favor, and indulgences of the hears his voice, he knows the nature of the man, delights of the body, especially of sensual gratifibecause he sees not the materiality, which over- cations, by which others are carried, as a ship by veils him; and which, nevertheless, the material sails and favorable winds, while sycophants and inan attends to. — C. 37.

hypocrites stand at the stern and hold the rudder

in their hand. - T. C. R. 433, 434. Recreations of Charity.

How there came to be a Distinction between 329. In the primitive church, among Christians, Charity and Faith, which, interiorly, are a Jinners and suppers were for the sake of no other

One. end than charity, and they were called Feasts, 331. In general, there is only one doctrine, vir.., instituted both for promoting joy of the heart and the doctrine of charity, for all things of faith have also mutual conjunction. SUPPERS with them sig- respect to charity. There is no other difference nified consociations and conjunctions, in the first between charity and faith, than what is between state of the establishment of the church ; for the willing good and thinking good: whoever wills evening, in which they were made, signified that : good, he also thinks good; consequently, there is but Dinners, in the second state, when the church no other difference than what is between the will was established; for the inorning and the day sig- and the understanding. It is plain to him who nified that. At table they had conversations upon reflects, that the will is one thing and the undervarious subjects, as well domestic as civil, but par-standing another; this is also known to the learned, ticularly upon such things as were of the church; and it appears manifestly in the case of those who and because they were feasts of charity, on what- will evil, and yet from the thinking principle speak soever subject they spoke, charity with its joys well; from which it is very evident, that the will and delights was in their speech. The spiritual is one thing and the understanding another, and sphere reigning in those feasts, was a sphere of thus that the human mind is distinguished into love to the Lord and of love towards the neighbor, two parts, which do not make one: man neverthewhich exhilarated the mind of every one, softened less was so created, that these two parts should the sound of every speech, and brought festivity constitute one mind, and that there should be no fro:n the heart into all the senses ; for from every other distinction than such as exists, comparatively man there emanates a spiritual sphere, which is of speaking, between flame and the light thence. the affection of his love, and thence of his thought, Love to the Lord, and charity towards the neighand it inwardly affects those who are in his con- bor, would, in such case, be as flame, and every piny, especially at feasts ; it emanates through the perception and thought would be as the light face as well as by respiration. Since by dinners thence: thus love and charity would be the all and suppers, or by feasts, such consociations of of perception and thought, that is, would be in minds were signified, therefore they are so often all and single things thereof: perception or thought mentioned in the Word; and by them there noth- concerning the quality of love and charity is what ing else is meant in the spiritual sense; and in is called faith. But whereas the human race bethe highest sense, by the paschal supper amongst gan to will evil, to hold the neighbor in hatred, the sons of Israel, as also by the banquets at the and to exercise revenge and cruelty, insomuch other feasts, as also by eating together of the sac- that that part of the mind which is called the will rifices at the tabernacle. Conjunction itself was was altogether destroyed, they began to distinthen represented by breaking the bread and dis- guish between charity and faith, and to refer to tributing it, and by drinking from the same cup faith all doctrinals appertaining to their religion, and handing it to another.

and to call them by the single term faith ; and at 3:30. As to social parties, they were in the prim-length they went so far as to assert, that they itive church amongst such as called themselves might be saved by faith alone, whereby they brethren in Christ; wherefore they were social meant their doctrinals, if they only believed then, meetings of charity, because they were a spiritual however they might live. Thus charity was sepfraternity. They were also consolations for the arated from faith, which in this case is nothing adversities of the church, exultations for its in- else, comparatively speaking, than a kind of light crease, and also recreations of the mind after stud- without flame, like the light of the sun in time of ies and labors, and at the same time conversations winter, which is cold and icy, insomuch that the on various subjects; and because they flowed from vegetables of the earth wither and die; when nevspiritual love, as from a fountain, they were ra- ertheless faith from charity is as the sun's light in tional and moral from a spiritual origin. There the time of spring and summer, whereby all things are given at this day parties of friendship, which are made to put forth and blossom. 1. C. 2231. regard as their end the pleasures of conversation, the exhilaration of the mind, and thence they are They only who have lived in Charity are

received into Heaven. for the expansion of the soul and the liberation of the imprisoned thoughts, and thus for the refresh- 3:32. That no one can be saved unless he has inent of the sensual parts of the body, and the lived in the good of charity, and has thus imbued restoration of their state. But as yet there are the affections thereof, which are to will well to not given any parties of charity ; for the Lord others, and from willing well to do good to them; says, “ In the consummation of the age,” that is, also that no one can in any wise receive the truths in the end of the church,“ iniquity will be multi- of faith, namely, inbue and appropriate them to plies', and charity will grow cold,” Matt. xxiv. 12. himself, but he who is in the life of charity, has The reason is, because the church had not yet been made manifest to me from those who are in ackn vwledged the Lord God the Savior, as the heaven, with whom it has been given to discourse. God if heaven and carth, and approached Him | There, all are forms of charity, of beauty, and

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goodness, according to the quality of charity ;|cate the young. The bees also know how to build their delight, satisfaction, and happiness arise their cells, to suck honey out of flowers, to fill the fron this, that from good will they can do good honeycombs therewith, and to provide themselves to others. The man who has not lived in charity for winter, yea, to practise some form of governcan never know that in willing well, and from ment under a governor, besides other wonderful good will doing well, is heaven and its joy, be- particulars. All these things are effected by incause his heaven is to will well to himself, and flux into their loves, the forins of their affections from this good will to do good to others, when only are what vary the effects of life; all those yet this is hell: for heaven is distinguished from things are in their loves : what would there not be hell in this, that heaven, as was said, is to do good in heavenly love, if man were in that? Would from good will, and hell is to do evil from willing there not be the all of wisdom and intelligence evil. They who are in love towards the neighbor, which is in heaven? Hence, also, it is, that they do good from good will, but they who are in self- who have lived in charity, and no others, are relove, do evil from willing evil; the reason is, they ceived into heaven; and that from charity they love no one but themselves, and others only so far are in the ability to receive and imbue all truths, as they see themselves in them and them in them- that is, all things of faith. But the contrary selves ; they also hold these in hatred, which man- comes to pass with those who are in faith sepaifests itself as soon as they recede and are not rate, that is, in some truths, and not in charity : theirs. The case herein is like that of robbers, their loves receive such things as agree with them, who love each other when they are in consocia- namely, the love of self and of the world, things tion, but still desire in heart to murder each other which are contrary to truths, such as are in the if they may gain plunder thereby. From these hells. — A. C. 4776. things it may appear what heaven is, namely, that it is love towards the neighbor, and what hell is, The Presence of the Lord with Man is ac. namely, that it is self-love. They who are in love

cording to Neighborly Love, or Charity. towards the neighbor, are capable of receiving all 333. The presence of the Lord is according the truths of faith, and of imbuing and appropri- the state of neighborly love, and of faith, in ating them to themselves ; for in love towards the which man is principled; for He dwells in neighneighbor there is the all of faith, because heaven borly love, because He is in all goodness, is in it, and the Lord is in it. But they who are but not in faith, as it is called, without love; in self-love, can in no wise receive the truths of for faith, without love and charity, is a som?faith, because in that love hell is, nor can they thing separate or disjoined. Wherever there is otherwise receive the truths of faith than for the conjunction, there must be a conjoining medium, sake of self-honor and gain ; thus they cannot in which is love and charity alone ; as may appear to any wise imbue and appropriate them to them- every one from this consideration, that the lord is selves; but the things which they imbue and ap- merciful to all, loving all, and desiring to nuke propriate to themselves are negative of truth, for them eternally happy ; whosoever therefore is not in heart they do not even believe that there is a principled in such love, as to be merciful towards hell or a heaven, nor that there is a life after others, loving them, and desiring to make thein death; hence neither do they believe any thing happy, cannot be conjoined to the Lord, because which is said concerning hell and heaven, and of his dissimilitude, and of his utter destitution of concerning a life after death ; thus nothing at all the image of the Lord. For a man to look upon which is said concerning faith and charity, from the Lord by faith, as they term it, and to hate his the Word and doctrine. They appear to them- neighbor, is not only to stand at a distance from selves to believe when they are in worship, but Him, but also to have an infernal gulf between the reason of this is, because it has been implant- them, into which he would fall were he to approach ed from infancy to put on that state then ; but as more nearly ; for hatred against the neighbor is soon as they are out of worship, they are also out the infernal gulf which is interposed. The presof that state, and then when they think in them- ence of the Lord with man first exists, when he selves, they believe nothing at all; and also ac- loves his neighbor; for the Lord is in love, and so cording to the life of their loves they devise things far as man is in love the Lord is present with him; favoring, which they call truths, and likewise con- and in the degree in which the Lord is present, He tirm from the literal sense of the Word, when yet speaks with man. — A. C. 904. they are falses ; such are all they who in life and doctrine are in faith separate. It is moreover to The Lord's Church various as to Matters of be known, that all things are in the loves, for the

Faith, but one as to Charity. loves are what make the life, consequently the 334. With the Lord's spiritual church the case Lord's life flows only into the loves; such, there is this, that it is dispersed over the whole globe, fore, as the loves are, such are the lives, because and that it is every where various as to articles of such are the receptions of life: love towards the belief or the truths of faith; these varieties are the neighbor receives the life of heaven, and self-love derivations which are signified by nativities, which receives the life of hell ; thus in love towards the exist as well together at the same time, as succes. neighbor there is the all of heaven, and in self- sively; the Lord's spiritual kingdoin itself in the love the all of hell. That all things are in the heavens is also such, viz., various as to those things loves, may be illustrated from many things in na- which are of faith, insomuch that there is not one ture. The animals, as well they which move on society, nor even one in a society, who in those the earth, as they which fly in the air, and swim things which are of the truth of faith, is entirely in the waters, are all impelled according to their agreed with others as to his ideas; nevertheless loves, and into their loves flow whatever things the Lord's spiritual kingdom in the heavens is one ; conduce to their life, namely, to food, to habita- the reason is, because all account charity as printion, and to procreation; hence every kind knows cipal, for charity makes the spiritual church, and its own aliment, knows its own dwelling-places, not faith, unless you say that faith is charity; he and knows what appertains to their conjugial, as who is in charity, loves his neighbor, and chat he w consociate, to build nests, to lay eggs, to edu-dissents from him in matters of belief, this he ex

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